Tag Archives: Patricia Hill Collins

I love the domains of power framework as it is developed here by Patricia Hill Collins in ‘Learning From the Outsider Within Revisited’. I find a great deal of insight in Foucault (like Society Must Be Defended) but a few things have always bothered me…such as in Discipline and Punish where in charting the history of the prison in France, he never really deals with the French Revolution or the fall of the Bastille. That bewildered me, where is struggle, then, in his theorising? Look at what Collins writes:

Power may be everywhere, as French philosopher Michel Foucault points out, but what exactly does this mean? If power is manifested and organized everywhere, how might we develop a language of power that is useful? (71-72)

Ah. She asks, how do we? And then she does. If I had read this a bit earlier, domains of power might have been my chosen framework for my thesis rather than Stuart Hall’s theories of articulation, because it seems full of explanatory power:

The framework identifies four interrelated domains where power is organized. (1) a structural domain, where social institutions of a society, such as banks, hospitals, schools, corporations, retail establishment, government agencies, and health care, routinely discriminate in favour of whites and against everyone else; (2) a disciplinary domain, where modern bureaucracies regulate race relations through their rules and practices, primarily surveillance; (3) a cultural domain, where ideologies, such as white supremacy, patriarchy, and heterosexism, are constructed and shared; and (4) an interpersonal domain that shapes social relations between individuals in everyday life. (72)

She gives as a short example the treatment of African American youth — everything that limits chances and stunts lives:

Structural power as it works through resegregation of housing and schools, hypersegregation of African Americans within cities

Cultural domain — the new ideology of colourblindness, portrayal of a more integrated American through media

Interpersonal domain – strategies of everyday racism

Of course, all four of these domains are interrelated — again in seeking to think through this I reach for Stuart Halls ideas of articulation, his theorisations of how the political, the economic and the ideological (I add, of course, the spatial myself) shift and change and act upon each other to come into new formations. Comparing the two, you realise on the one hand just how much needs to be packed into the idea of structural power. This is at both the economic and the spatial, political structures and more. I like separating that out a little more maybe. Yet there is also the way in which the disciplinary domain works across all of Hall’s areas, and demands to be addressed yet his framework does not require it. How the interpersonal and everyday kinds of violences are also often lost. They don’t quite map onto each other, while each seems to highlight key aspects of a liberatory analysis — I am just starting to think about how they might be brought together, or carried out in succession. Or something. Everything is so interconnected that I rather lose myself if I think about it too much…these are only ever conventions to help lend a little clarity to a very complex world.

A few more of the insights that Collins’ framework can give:

The domains of power framework also sheds light on the ways that ideas about difference can uphold social inequalities within and across all four domains of power. For example, within the structural domain, new commodity relations have found the focus on difference profitable. In the search for ever-expanding consumer markets, understanding differences of race, gender, class, and sexuality helps in identifying segmented consumer markers. “Racial” profiling and market research are two sides of the same coin. (73)

How this impacts within academia itself:

Within this context, people who claim outsider-within identities can become hot commodities in social institutions that want the illusion of difference without the effort needed to change actual power relations. (73)

how we as academics can, and must, use it for social justice. I love that always always Collins brings it back to this:

our scholarship does reveal how ideas about difference and its related constructs matter in both upholding and challenging racism, sexism, class exploitation, and heterosexism as systems of power. But sharpening our focus on power and developing tools that enable us to see how its domains are organized and can be changed, our engaged scholarship creates space for change. (76)

I have been thinking a lot about violence, it is one of the great contradictions of our humanity I think, and Patricia Hill Collins doesn’t shy away. Seems a good subject for the day of Trump’s inauguration, which feels like an act of violence in itself. His comments on (and actions towards) women, on the disabled, on the poor, on people of colour, I can’t even…

Interesting that unpicking the violence of US society makes sense of it all in a way that many liberals haven’t quite grasped I don’t think.

Understanding how an ethos of violence constitutes a deep structural root of U.S. society requires viewing violence as a necessary and ever-present feature of oppression. (189)

Because this society was founded on oppression, violence has been central to this country’s founding through conquest and slavery, as well as being found in the intimate spaces of our relationships. It has always been present, and yet

Given it’s socially constructed nature, surprisingly little attention has been focused on how power relations shape definitions of violence.

Instead there is a focus on its most simple aspect, as seen in the Oxford English Dictionary:

the exercise of physical force so as to inflict injury on, or cause damage to persons or property; action or conduct characterized by this treatment or usage tending to cause bodily injury or forcibly interfering with personal freedom.

Everyday understandings of violence see it as being an intentional act of causing physical pain or injury to another person (189).

But violence works in and through power relations, it is both visceral and structural.

Definitions of violence that take power relations into account refute these formal, abstract definitions. Racism, sexism, class exploitation, heterosexism, age and citizenship status each have distinctive organizational patterns across their domains of power whereby violence takes a specific form. For example, the gendered violence that women encounter takes the form of rape and sexual assault…The violence associated with class exploitation … is more likely to be within public policies that contribute to differential rates of infant mortality or that send poor and working-class kids off to war. (189)

The further I read in ‘The Ethos of Violence’ the more I see the distorted faces and even more distorted words of those who supported Trump’s rise to power:

Violence can be better imagined as a more dynamic concept whose complexity lies not just in its socially embedded nature in contemporary power relations but also in its ability to shape those same power relations. Violence may be such a naturalized or taken-for-granted dimension of U.S. society that it operates as a saturated site of intersectionality. In other words, violence operates as a form of conceptual glue that enables racism, sexism, class exploitation, and heterosexism to function as they do. Thinking about violence within the context of intersecting power relations suggest three distinguishing features of violence that might help us develop a more nuanced and contextualized definition: (1) the power to define violence; (2) the symbiotic relationship between violent acts and speech; and (3) the routine nature of violence. (190)

To look into each of these three definitions:

The power to define violence

First, the interpretation of any given act as “violent” lies not within the act itself but in how powerful groups conceptualize it.(190)

She looks at the Rodney King beating, differences between protection of women as rape victims, Mumia…today we still have the daily murders of Black men, women and children to show just how true this is. It is the power of definition that allows a public discourse and policy regime to continue as if this did not matter. Because they have defined it not to matter.

Social institutions regulate behavior via sanction and censure and also advance interpretive frames for analysing it. These frameworks encourage the public to interpret violence in ways that support the vested interests of more powerful groups. In other words, these frames help the public interpret what often is identical behavior different, depending on who is engaging in it. (191)

The symbiotic relationship between violent acts and speech

The division between speech and actions is also part of the ethos violence.

The use of words to humiliate, threaten, harass, belittle, destroy generally fall outside of the definition of violence and are often protected . Prejudice is not seen as violence. Discrimination is not seen as violence. Representation is not seen as violence.

Trumps’ speech is so vile, yet for those maintaining this separation, it is not seen as violent.

I myself can experience it in no other way, I am bewildered by this disconnect.

Violence as routine

Violence is seen in the daily micro-assaults on the basis of race, racial profiling, how women avoid certain spaces at all times or certain times of day…it is ubiquitous, shaping our lives in myriad, countless ways. And we are so used to it, we don’t see it for what it is.

America has long declared war on the least powerful people within its borders. This state of ‘normalized war’ predicated on the acceptability of violence targeted toward select groups remains unrecognized because it too is routine. (196)

This, all of this. How is it taking us so long to unravel, understand, and demolish violence? Again, this is all about power and intersectionality, how it affects who is heard and who is believed. How it benefits a group of people to shut their ears and eyes to reality and drag a country off down a terrifying road…

Patricia Hill Collins is brilliant not just on intersectionality ‘out there’ a safe distance in the wider world, but with how we ourselves deal with it, particularly within academia. I thought writing this blog today would help me face a little better the prospect of tomorrow when Trump is sworn in, when I am far from the U.S. and all of my friends most at risk and deep in the struggle for survival. This is the long game we are playing.

For myself, so much of what she wrote seemed so obvious, yet it felt so good to see it named, to see the conflicts laid out, to benefit from her view on these issues all of us with some level of outsider status face within the academy from a perspective and positionality I have much to learn from.

Many of the themes in Black Feminist Thought reflect my sustained effort to reconcile my independent view of the world with my devalued place in it. (8)

More that rings so true:

Living one’s life as a person on the bottom involves listening for lies all the time. The challenge lies in thinking critically about race, class, gender, and sexuality without driving yourself and your loved ones crazy. When oppressed groups embrace their own experience to challenge dominant curricular offerings and classroom practices, they create space for their own self-defined view of the world. (132)

This is why being in the position of academic is so difficult:

As individuals, each of us occupies a dual location: included in some groups, yet excluded from others. The issue for most of us lies in being a pure insider or outsider than in terms of our participation within all of the venues to which we belong… Negotiating the contemporary politics of knowledge production from “outsider within” social locations raises some fundamental dilemmas. (xi)

That whether or not we think about these dilemmas, they still affect us. Seeing them transforms us, and that is no easy thing. A wonderful quote from James Baldwin:

One of the problems of education is that “precisely at the point when you begin to develop a conscience, you must find yourself at war with your society. it is your responsibility to change society, if you think of yourself as an educated person. (132)

In academia any fiery stance in this war is flattened by crushing hierarchy, feels like a series of endless hoops through which we move, and the undeniable derogation of work seen as too ‘popular’, work that’s too ‘political’ and thus not seen as academic, and in a world where institutions claim monopoly on knowledge production. We ourselves have to assert our claims on knowledge production as part of that, and so all that is co-produced or collectively created is seen as inferior.

We are groomed in very distinct ways, but we can choose a different path:

My lengthy educational training was designed to equip me to wield the language of power to serve the interests of the gatekeepers who granted me legitimacy. My teachers did not consider that I might choose to use those same weapons to challenge much of what I learned… (xii)

So how do we challenge? There are a number of ways, working on a number of levels — and I love that the essential knowledge that we must fight remains, while the complexities of how we conduct that fight are explored. I can’t tell you how reassuring it is to think that maybe this doctorate wasn’t a huge mistake, that actually truth to power can be — needs to be — spoken from this position.

Much of my academic writing strives to speak the truth to power, namely, to develop alternative analyses about social injustices that scholarly audiences will find credible… Speaking the truth to power in ways that undermine and challenge that power can often best be done as an insider. … Challenging power structures from the inside working the cracks within the system, however, requires learning to speak multiple languages of power convincingly. (xiii)

Broadening the cracks in the system… That is one way. Another:

A second strategy of intellectual activism aims to speak the truth directly to the people. (xiii)

Both of these are necessary, and both must subvert the dominant understandings of intelligence, scholarship and value. It isn’t often I throw around words like epistemology, but this is so key:

How do power relationships shape who is believed, who is disbelieved, and why? These questions lie at the heart of epistemology, a theory of knowledge that examines the standards used to assess what we know or why we believe what we believe. (24)

At this level perhaps we have the chance to shape these larger frames, while holding ourselves to this standard she lays out in the form of three questions to :

help us navigate new paths for engaged scholarship:

does engaged scholarship like Black feminist thought speak the truth to people about the reality of their lives?

does engaged scholarship like Black feminist thought equip people to resist oppression?

does engaged scholarship move people to struggle in favor of social justice? (26)

I like too, the emphasis on our accountability:

In this sense, there is an important distinction between scholarship in support of social justice and scholarship in service to social justice. scholarship in support of social justice implies a lack of accountability on the part of the scholar…In contrast, scholarship in service to social justice invokes the responsibilities that are associated with the idea of service itself… (43)

This means as committed academics we have to work on multiple levels. That of concrete action:

The overarching goal of scholarship in service to social justice is not to explain social inequality or social injustice, but to foster social justice, to bring about some sort of change. (42)

But that it is okay that not all of our work is at that level. I also appreciate more every day this distinction between ourselves, our struggle, and our job within the institution:

I’ve always recognized that one can do intellectual production in many different locations. When it comes to my scholarship, I have survived by reminding myself that I always have a choice. I never mistake my job as being synonymous with intellectual activism or my own life’s work. I also remind myself that, despite the fact that intellectual work remains devalued within U.S. society, I know that the power of ideas matters. (110)

I also appreciate more every day the necessity to find others, to do this collectively, to support one another:

There are so many different kinds of people from all walks of life who care deeply about building a better future. We need to develop better ways of recognizing and finding one another. Continuing to do social justice work, including intellectual activism within sociology, requires building communities of practice of people who value social justice work, especially if they look quite different than us. (111)

The importance of drawing sustenance from unexpected places — although given my shyness growing up, I always had this kind of relationship with authors I loved. Which is why I am an author now myself. It is hard in life to find like souls:

In the course of investigating the absence, I found a nurturing political community among people I could not meet face to face. Many of them were dead, were unknown to the rest of academia, or were not considered to be intellectuals or theorists. Yet, their ideas spoke so strongly to my experiences. (112)

We can look to other forms of pedagogical practice, like those of Paolo Freire and Myles Horton, educational processes for liberation. Substantively? She lays out a good list of what we still don’t quite know how to do in moving the struggle forward.

These judgments by category must be replaced with fully human relationships that transcend the legitimate differences created by race, class, and gender as categories of analysis. We require new categories of connection, new visions of what our relationships with one another can be.

Our task is immense. We must first recognize race, class, and gender as interlocking categories of analysis that together cultivate profound differences in our personal biographies. But then we must transcend these very difference by conceptualizing race, class, and gender to create new categories of connection. (215)

That means we must find new, mutually respectful and supportive ways to come together, build stronger, better, broader coalitions to achieve fundamental changes. We need to be better.

Sharing a common cause assists individuals and groups in maintaining relationships that transcend these differences. Building effective coalitions involves struggling to hear one another and developing empathy for the other points of view. The coalitions that I have been involved in that lasted and last and that worked have been those where commitment to a specific issue mandated collaboration as the best strategy for addressing the issue at hand (225)

and of course, individual accountability…developing empathy and finding respect. She writes

Deconstructive politics may seem radical in the moment of destroying the walls of segregation that separate people from one another. The pile of rubble left behind holds the promise of a new society, yet it cannot be a new society until we build something new with the pieces. (235)

But I believe with her, that still today one of the essential questions in our world structured as it is continues to be:

Over and over again this question, ‘What will it take for Black women to be free?’ (50)

Patricia Hill Collins blew me away the first time I read her in any depth, and continues to do so every time I return. She is someone who helps me get through every time I despair of academic and intellectual endeavours, and On Intellectual Activism is full of both inspiration and knowledge, spanning he wide range of her work and thought.

A book to treasure. Especially given we face the inauguration of Donald Trump. It still seems unreal.

I’ve been working through some of the main ideas that jumped out at me this time around, some felt new and others, like intersectionality, felt solidified. In introducing the collection of essays and extracts, Collins writes:

Two main ideas are at work here, both of which focus on social structural sources of power….developed throughout my scholarship, I have used the thesis of intersectionality and the idea of the matrix of domination as interrelated constructs to describe social structures of domination. Intersectional thinking suggests that race, class, gender, nation, sexuality, ethnicity, age, and other forms of social hierarchy structure one another. My goal has been to conceptualize intersectionality and study its manifestations in a matrix of domination from one social setting to the next. (xvi)

I am working on organising my thoughts a little more on how this structuring takes place, how this conceptualisation sits alongside and works together with Stuart Hall’s ideas of articulation. So that will come later. Today just a collection of thoughts really. While these notes are from a very long time ago, I started giving them some kind of structure on Martin Luther King Jr day, so it was nice to come across this — a good place to start in thinking about Collins and her contributions to struggle because it starts with a goal and a vision — Martin Luther King Jr’s Beloved Community ():

The idea of Beloved Community envisions a public space that is heterogeneous and participatory, and where we each see how we are responsible for bringing it about. (145, from ‘Making Space for Public Conversations: An Interview, 2011)

she further writes:

I envision the Beloved Community as a social group that embraces all of its members. Yet, within the space of Beloved Community, with its ethos of social justice, there is also space for disagreement. People seem to assume that communities are happy places where no one disagrees. But to construct a vision of Beloved Community, there must be conflict and dialogue, and not running away from the conflict that might come from dialogue across differences. Communities negotiate power relations across differences. What makes a community a “beloved” community is that people within it are committed to working through these differences in power in ways that make communities fair for everyone. (148)

This kind of sums up in a most beautiful way what she is trying to accomplish — to not shy away from disagreement, from hard truths as we see them, but to communicate them respectfully. To explore them. To find strength in differences. To fix what is broken. And so much is broken, not least how we often conduct our justice struggles. Collins reflects:

Many of the themes in Black Feminist Thought reflect my sustained effort to reconcile my independent view of the world with my devalued place in it. (8, from ‘Why Black Feminist Thought’ presented 1990-93)

This helps explain why King, much as I love him, is the civil rights figure celebrated with a public holiday and to whom many not down with the struggle will point, rather than Ella Baker, Septima Clark, Jo Ann Robinson or Rosa Parks in her role as secretary of the NAACP and the many others working for justice. Why feminism has been so important, why the LGBTQI struggle has been so important — and Patricia Hill Collins has been central in thinking how to create a politics that works against all aspects of oppression rather than just one. I love her critical thinking on the differences between collective and individual “identity politics”:

the Collective advanced a powerful theory of action, one grounded in analysis and experience with “identity politics” as the phrase that captures these complex relationships. In contrast, contemporary approaches to identity politics rely on an individualist notion of identity: identity as freedom from social constructions, no matter the power relations. (54, from ‘Still Brave? Black Feminism as a Social Justice Project’)

The erasure of an understanding of power here is key to the problem:

Social structures of intersecting systems of power disappear, to be replaced with by an endlessly changing flow of individuals, each trying to understand him- or herself. (68, from ‘Learning from the Outsider Within Revisited’)

The erasure of the collective is as problematic as well, like Freire, Horton and Baker, Collins sees work and theory as needing to be collectively created through struggle. The goal for her?

Black girls would not be consumers of Black feminism–instead they would create it (66).

This creation is central to a liberatory practice, because it matters where you stand, as she writes:

…the social location of being on the edge mattered. (66)

Taken all together, we have to understand power and identity in new ways:

I don’t see racism as a cardboard, one-dimensional filter…Instead, I see racism as an ever-changing system of power relations that works with and through gender, class, sexuality, age, ethnicity, citizenship, and other similarly structured systems of power. (178, from ‘Are We Living in a Post-Racial World?’)

Working on segregation and privatisation as I do, this viewpoint brings valuable insights into both:

The logic of segregation says: Separate people into boxes (e.g., categories of race, gender, class, and sexuality), keep the boxes separate from each other, and rank each box’s worth. Racial segregation is the most visible, yet it is only the tip of the iceberg. The logic of segregation affects all aspects of U.S. society and global politics that carve up the world’s people into nation-states. The whole notion of borders, boundaries, and segregation has been a very important cognitive frame for American perceptions of its peoples and the world. (33, from ‘Black Sexual Politics 101’)

This remains, despite the new rhetoric of colourblindness, their new geographic codes:

One distinguishing feature of the new racism is how it continues to rely on a logic of segregation that remains powerful yet masks its own operation. … not the stark either/or kind of the past…but a more genteel version coded through euphemisms of “good” and “bad” neighborhoods…(34)

Their new social codes:

overt racial language is replaced by covert racial euphamisms that reference the same phenomena–talk of “niggers” and “ghettos” becomes replaced by phrases such as “urban,” “welfare mothers,” and “street crime.” Everyone knows what these terms mean, and if they don’t, they quickly figure it out. (35)

It is also described, justified, sanctified in terms of family values:

Family values are everywhere, motivating behaviors concerning race, class, and national priorities. For example, whites are told that the decision to move into a white neighborhood is not about upholding racism, but rather constitutes a personal choice to protect the interests of their children and provide them with a “good” education. (202)

She makes the connection between privatization and race, looking at academies and the white flight from public schools as changing other institutions as well so that

…the public sphere becomes a curiously confined, yet visible location that increases the value of private services and privacy itself. Public places become devalued spaces containing Latinos, poor people, African Americans, the homeless, and anyone else who cannot afford to escape. In this context, privacy signals safety; control over one’s home, family and community space; and racial homogeneity–all qualities that can be purchased if one can afford it. This version of privatization dovetails with Guinier and Torres’ notion of the privatization of power. If private spaces are better, then shouldn’t private entities run the public itself? (83, from ‘Going Public: Doing the Sociology That Had No Name’)

And of course, she ties it all back in to our history, to a global context

I see segregation as a metaphor for a broader set of social relations stemming from colonialism and nationalism. These political systems required drawing strict boundaries to determine citizenship, status, and the benefits and costs of belonging. Historically, sociology was uncomfortable with itself because it was a border discipline during a period of separation where, to know who you were, you had to pick a side…(108, from ‘Rethinking Knowledge, Community and Empowerment’)

These were just a few of the highlights of her wisdom around what we face, I’m still working through more on intersectionality and power, theorisations of violence, and the role of the intellectual…

I loved Black Feminist Thought, the way it battles to discover what is unique to black women’s voices and experiences, and how they can empower, aid in resistance, and form part of the larger coalition that is needed to create a more just world.

I’ve pulled out her own basic summary of what she wants this book to do and be, because it highlights what is missing from much other work, and because it is ambitious and beautiful and she almost does it all:

First, I was committed to making this book intellectually rigorous, well researched, and accessible to more than the select few fortunate enough to receive elite educations.

Second, I place Black women’s experiences and ideas at the center of analysis…I take a similar stance regarding Marxist social theory and Afrocentric thought. In order to capture the interconnections of race, gender, and social class in Black women’s lives and their effect on Black feminist thought, I explicitly rejected grounding my analysis in any single theoretical tradition.

Third, I deliberately include numerous quotations from a range of African-American women thinkers, some well known and others rarely heard from. Explicitly grounding my analysis in multiple voices highlights the diversity, richness, and power of Black women’s ideas as part of a long-standing African-American women’s intellectual community. Moreover, this approach counteracts the tendency of mainstream scholarship to canonize a few Black women as spokespersons for the group and then refuse to listen to any but these select few.

Fourth, I used a distinctive methodology in preparing this manuscript which illustrates how thought and action can work together in generating theory. Much of my formal academic training has been designed to show me that I must alienate myself from my communities, my family, and even my own self in order to produce credible intellectual work. Instead of viewing the everyday as a negative influence on my theorizing, I tried to see how the everyday actions and ideas of the Black women in my life reflected the theoretical issues I claimed were so important to them. Lacking grants, fellowships, release time, or other benefits that allow scholars to remove themselves from everyday life and contemplate its contours and meaning, I wrote this book while fully immersed in ordinary activities [xiii]

Fifth, in order to demonstrate the existence and authenticity of Black feminist thought, I present it as being coherent and basically complete. This portrayal is in contrast to my actual view that theory is rarely this smoothly constructed. Most theories are characterized by internal instability, are contested, and are divided by competing emphases and interests. When I considered that Black feminist thought is currently embedded in a larger political and intellectual context that challenges its very right to exist, I decided not to stress the contradictions, frictions, and inconsistencies of Black feminist thought. Instead I present Black feminist thought as overly coherent, but I do so because I suspect that this approach is most appropriate for this historical moment. I hope to see other volumes emerge which will be more willing to present Black feminist thought as a shifting mosaic of competing ideas and interests.

Finally, writing this book has convinced me of the need to reconcile subjectivity and objectivity in producing scholarship. Initially I found the movement between my training as an “objective” social scientist and my daily experiences as an African-American woman jarring. But reconciling what we have been trained to see as opposites, a reconciliation signaled by my inserting myself in the text by using “I,” “we,” and “our” instead of the more distancing terms “they” and “one,” was freeing for me. [xiv]

It is a key for the theorisation of movement I think, the ways in which different struggles come together. I find that I quite hate the words ‘identity politics’, they carry with them a negativity now, as though women, African-Americans, queer folks did not need to find their voice and power and address the terrible things that they faced unique to other groups. Class politics are not seen as identity politics, though class is an identity as much as anything else. She begins to work through the differences between autonomy and separatism, though I think more needs to be done

In her introduction to Home Girls, A Black Feminist Anthology, Barbara Smith describes this difference: “Autonomy and separatism are fundamentally different. Whereas autonomy comes from a position of strength, separatism comes from a position of fear. When we’re truly autonomous we can deal with other kinds of people, a multiplicity of issues, and with difference, because we have formed a solid base of strength” (1983, xl). [35]

… the full actualization of Black feminist thought requires a collaborative enterprise with Black women at the center of a community based on coalitions among autonomous groups. [36]

How this will actually work in practice is what is absent from this book, but helping to form a position of wholeness and strength from which to work and struggle in solidarity is its strength. It also opens up a greater analytical depth in analysis of oppression, she writes

Replacing additive models of oppression with interlocking ones creates possibilities for new paradigms. The significance of seeing race, class, and gender as interlocking systems of oppression is that such an approach fosters a paradigmatic shift of thinking inclusively about other oppressions, such as age, sexual orientation, religion, and ethnicity. Race, class, and gender represent the three systems of oppression that most heavily affect African-American women. But these systems and the economic, political, and ideological conditions that support them may not be the most fundamental oppressions, and they certainly affect many more groups than Black women.
Placing African-American women and other excluded groups in the center of analysis opens up possibilities for a both/and conceptual stance, one in which all groups possess varying amounts of penalty and privilege in one historically created system. In this system, for example, white women are penalized by their gender but privileged by their race. Depending on the context, an individual may be an oppressor, a member of an oppressed group, or simultaneously oppressor and oppressed. [225]

This, to me, summarises how we all need to be looking at the world and our place in it. She draws from bell hooks to look at how the ‘matrix of domination’ works along axes of class, race, and gender, and how these are experienced and resisted at three different levels: the personal, the group or community, and systemic level of societal institutions. All three must be studied, challenged. I particularly liked the examination of ‘the objectification of the black woman as other’, as much of this was more new to me (my own fault I know) and I had never really thought through how black and white identity are so intertwined through the ways in which those with power have posited them in opposition and in destructive binaries that made me physically nauseous. The ways in which such awfulness has infected everything, particularly sex and self-valuation I found so important, so obvious when pointed out but something like an unknown source of pain until it was.

I also loved that it ended with a way forward, I always love books that do such a wonderful thing, and they are so rare. But Collins outlines an afrocentric feminist epistemology that I find quite useful, especially in highlighting what is absent from academia today. The main headings are:

1. Concrete experience as a criterion of meaning. This puts a huge crack in academic expertise, which perhaps explains why I still find experience, even professional experience, not valued in academic institutions.

2. The use of dialogue in assessing knowledge. Sitting down together to talk through an issue to discover deeper truths? My favourite thing, and more effective than debate in my opinion.

3. The ethic of caring. A respect for individual uniqueness, for the emotions attached to our words, a development of our capacity for empathy. How better to theorise the making of a better world?

4. The ethic of personal accountability. What we do impacts others, and we can disempower, empower, or best of all? Co-create.

I feel like this should be a manifesto that people sign on to.

I know that this is early work, and in a later essay I’ve read Collins offers some critique and talks about the ways in which her thinking has moved forward, particularly around her thinking on autonomy and etc, I so look forward to moving with her! And until I read this I had never heard of June Jordan, but there are a couple of quotes in here that gave me a huge writer crush. The way that Collins draws on such a wide array of authors makes this also an amazing resource for voices rarely heard but very wise…